Kejadian 16:1-16
Konteks16:1 Now Sarai, 1 Abram’s wife, had not given birth to any children, 2 but she had an Egyptian servant 3 named Hagar. 4 16:2 So Sarai said to Abram, “Since 5 the Lord has prevented me from having children, have sexual relations with 6 my servant. Perhaps I can have a family by her.” 7 Abram did what 8 Sarai told him.
16:3 So after Abram had lived 9 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 10 to her husband to be his wife. 11 16:4 He had sexual relations with 12 Hagar, and she became pregnant. 13 Once Hagar realized she was pregnant, she despised Sarai. 14 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 15 I allowed my servant to have sexual relations with you, 16 but when she realized 17 that she was pregnant, she despised me. 18 May the Lord judge between you and me!” 19
16:6 Abram said to Sarai, “Since your 20 servant is under your authority, 21 do to her whatever you think best.” 22 Then Sarai treated Hagar 23 harshly, 24 so she ran away from Sarai. 25
16:7 The Lord’s angel 26 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 27 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 28 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 29 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 30 “so that they will be too numerous to count.” 31 16:11 Then the Lord’s angel said to her,
“You are now 32 pregnant
and are about to give birth 33 to a son.
You are to name him Ishmael, 34
for the Lord has heard your painful groans. 35
16:12 He will be a wild donkey 36 of a man.
He will be hostile to everyone, 37
and everyone will be hostile to him. 38
He will live away from 39 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 40 for she said, “Here I have seen one who sees me!” 41 16:14 That is why the well was called 42 Beer Lahai Roi. 43 (It is located 44 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 45 16:16 (Now 46 Abram was 86 years old 47 when Hagar gave birth to Ishmael.) 48
Kejadian 2:3
Konteks2:3 God blessed the seventh day and made it holy 49 because on it he ceased all the work that he 50 had been doing in creation. 51
Kejadian 7:10
Konteks7:10 And after seven days the floodwaters engulfed the earth. 52
Kejadian 10:14-27
Konteks10:14 Pathrusites, 53 Casluhites 54 (from whom the Philistines came), 55 and Caphtorites. 56
10:15 Canaan was the father of 57 Sidon his firstborn, 58 Heth, 59 10:16 the Jebusites, 60 Amorites, 61 Girgashites, 62 10:17 Hivites, 63 Arkites, 64 Sinites, 65 10:18 Arvadites, 66 Zemarites, 67 and Hamathites. 68 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 69 from Sidon 70 all the way to 71 Gerar as far as Gaza, and all the way to 72 Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.
10:21 And sons were also born 73 to Shem (the older brother of Japheth), 74 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 75 Asshur, 76 Arphaxad, 77 Lud, 78 and Aram. 79 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 80 10:24 Arphaxad was the father of 81 Shelah, 82 and Shelah was the father of Eber. 83 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 84 and his brother’s name was Joktan. 10:26 Joktan was the father of 85 Almodad, 86 Sheleph, 87 Hazarmaveth, 88 Jerah, 89 10:27 Hadoram, Uzal, 90 Diklah, 91
Kejadian 13:2-15
Konteks13:2 (Now Abram was very wealthy 92 in livestock, silver, and gold.) 93
13:3 And he journeyed from place to place 94 from the Negev as far as Bethel. 95 He returned 96 to the place where he had pitched his tent 97 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 98 and there Abram worshiped the Lord. 99
13:5 Now Lot, who was traveling 100 with Abram, also had 101 flocks, herds, and tents. 13:6 But the land could 102 not support them while they were living side by side. 103 Because their possessions were so great, they were not able to live 104 alongside one another. 13:7 So there were quarrels 105 between Abram’s herdsmen and Lot’s herdsmen. 106 (Now the Canaanites and the Perizzites were living in the land at that time.) 107
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 108 13:9 Is not the whole land before you? Separate yourself now from me. If you go 109 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 110 the whole region 111 of the Jordan. He noticed 112 that all of it was well-watered (before the Lord obliterated 113 Sodom and Gomorrah) 114 like the garden of the Lord, like the land of Egypt, 115 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 116 toward the east.
So the relatives separated from each other. 117 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 118 and pitched his tents next to Sodom. 13:13 (Now 119 the people 120 of Sodom were extremely wicked rebels against the Lord.) 121
13:14 After Lot had departed, the Lord said to Abram, 122 “Look 123 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 124 forever.
Kejadian 17:3
Konteks17:3 Abram bowed down with his face to the ground, 125 and God said to him, 126
Kejadian 25:4
Konteks25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 127 of Keturah.
Kejadian 25:14
Konteks25:14 Mishma, Dumah, Massa,
Kejadian 34:18-28
Konteks34:18 Their offer pleased Hamor and his son Shechem. 128 34:19 The young man did not delay in doing what they asked 129 because he wanted Jacob’s daughter Dinah 130 badly. (Now he was more important 131 than anyone in his father’s household.) 132 34:20 So Hamor and his son Shechem went to the gate 133 of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough 134 for them. We will take their daughters for wives, and we will give them our daughters to marry. 135 34:22 Only on this one condition will these men consent to live with us and become one people: They demand 136 that every male among us be circumcised just as they are circumcised. 34:23 If we do so, 137 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
34:24 All the men who assembled at the city gate 138 agreed with 139 Hamor and his son Shechem. Every male who assembled at the city gate 140 was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword 141 and went to the unsuspecting city 142 and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them 143 and looted the city because their sister had been violated. 144 34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. 145
Keluaran 18:25
Konteks18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
Yosua 22:14
Konteks22:14 He was accompanied by ten leaders, one from each of the Israelite tribes, each one a family leader among the Israelite clans. 146
Yosua 22:1
Konteks22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh
Yosua 1:1
Konteks1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant:
[16:1] 1 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 2 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 3 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 4 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[16:2] 5 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 6 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 7 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 8 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:3] 9 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
[16:3] 10 tn Heb “the Egyptian, her female servant.”
[16:3] 11 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
[16:4] 12 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 13 tn Or “she conceived” (also in v. 5)
[16:4] 14 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
[16:5] 15 tn Heb “my wrong is because of you.”
[16:5] 16 tn Heb “I placed my female servant in your bosom.”
[16:5] 18 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 19 tn Heb “me and you.”
[16:5] sn May the
[16:6] 20 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 21 tn Heb “in your hand.”
[16:6] 22 tn Heb “what is good in your eyes.”
[16:6] 23 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 24 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 25 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 26 tn Heb “the messenger of the
[16:7] 27 tn Heb “And the angel of the
[16:8] 28 tn Heb “from the presence of.”
[16:9] 29 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[16:10] 30 tn Heb “The
[16:10] 31 tn Heb “cannot be numbered because of abundance.”
[16:11] 32 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 33 tn The active participle refers here to something that is about to happen.
[16:11] 34 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 35 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:11] sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
[16:12] 36 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 37 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 38 tn Heb “And the hand of everyone will be against him.”
[16:12] 39 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[16:13] 40 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 41 tn Heb “after one who sees me.”
[16:13] sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.
[16:14] 42 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 43 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
[16:14] 44 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 45 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:15] sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.
[16:16] 46 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 47 tn Heb “the son of eighty-six years.”
[16:16] 48 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
[2:3] 49 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
[2:3] 50 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[2:3] 51 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
[10:14] 53 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 54 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 55 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.
[10:14] 56 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 58 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 59 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.
[10:16] 60 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 61 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
[10:16] 62 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).
[10:17] 63 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 64 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 65 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 66 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 67 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 68 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 70 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 71 tn Heb “as you go.”
[10:19] 72 tn Heb “as you go.”
[10:21] 73 tn Heb “And to Shem was born.”
[10:21] 74 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
[10:22] 75 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 76 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
[10:22] 77 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 78 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 79 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 80 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
[10:23] sn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram.
[10:24] 82 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
[10:24] 83 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 84 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
[10:26] 86 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 87 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 88 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 89 sn The name Jerah means “moon.”
[10:27] 90 sn Uzal was the name of the old capital of Yemen.
[10:27] 91 sn The name Diklah means “date-palm.”
[13:2] 93 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 94 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 95 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 96 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 97 tn Heb “where his tent had been.”
[13:4] 98 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 99 tn Heb “he called in the name of the
[13:5] 100 tn Heb “was going.”
[13:5] 101 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 102 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 103 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 104 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 105 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 106 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 107 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 108 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 109 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 110 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 111 tn Or “plain”; Heb “circle.”
[13:10] 112 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 113 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 114 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 115 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 116 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 117 tn Heb “a man from upon his brother.”
[13:11] sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.
[13:12] 118 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 119 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 120 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 121 tn Heb “wicked and sinners against the
[13:14] 122 tn Heb “and the
[13:14] 123 tn Heb “lift up your eyes and see.”
[13:14] sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
[13:15] 124 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[17:3] 125 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 126 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[34:18] 128 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”
[34:19] 129 tn Heb “doing the thing.”
[34:19] 130 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
[34:19] 131 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
[34:19] 132 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
[34:20] 133 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
[34:21] 134 tn Heb “wide on both hands,” that is, in both directions.
[34:21] 135 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.
[34:22] 136 tn Heb “when every one of our males is circumcised.”
[34:23] 137 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
[34:24] 138 tn Heb “all those going out the gate of his city.”
[34:24] 139 tn Heb “listened to.”
[34:24] 140 tn Heb “all those going out the gate of his city.”
[34:25] 141 tn Heb “a man his sword.”
[34:25] 142 tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.
[34:27] 143 tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.
[34:27] 144 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.
[34:28] 145 tn Heb “and what was in the city and what was in the field they took.”
[22:14] 146 tn Heb “ten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.”
